Le but de la présente thèse est d’étudier les témoignages sur la doctrine de l’« Hadès ouranien » du IVe siècle avant J.-C. au VIe siècle après J.-C. et de dégager les éléments essentiels. L’« Hadès ouranien », traduction de l’expression ὁ ἐν τῷ οὐρανῷ ᾍδης, est un thème de pensée qui caractérise tout un millénaire de la philosophie et de la religion de l’Antiquité païenne. En traitant ce thème historico-religieux, on se veut le plus complet possible mais tout en étant prudent envers nos sources, qui sont fragmentaires et qui proviennent, pour la majorité, de la tradition platonico-péripatéticienne et de ses commentateurs. Aussi, s’efforce-t-on de montrer que l’Hadès ouranien est un lieu de purification pour l’âme et donc, un purgatoire. D’une manière générale, notre recherche est la première entièrement consacrée au sujet de l’Hadès ouranien et à son évolution durant l’Antiquité. Pour ce faire, sur la base d’une approche contextualisée, nous croyons devoir distinguer en réalité trois lieux où l’Hadès céleste a été situé : il y a d’un côté l’emplacement dans la Voie Lactée (Héraclide du Pont) ; il y a aussi un effort, assez divers en ses formes, de situer ce Purgatoire entre la Lune et la terre ou aux alentours de la Lune (les académiciens, les stoïciens, Cicéron, Virgile, Plutarque, les écrits hermétiques) ; finalement, Numénius et les néoplatoniciens latins l’ont situé entre la sphère des fixes et la terre. Quant à l’évolution des éléments qui constituent notre thème, la thèse montre que le platonisme et le néoplatonisme ont fourni un milieu propice pour le développement et la propagation dans l’empire gréco-romain des doctrines sur l’Hadès céleste. De plus, ces mouvements ont aidé à la spiritualisation progressive de cet espace purgatoire. Par ailleurs, on établira certaines caractéristiques de notre thème : l’échappée de l’âme hors du corps, l’allégorie physique et la division, ontologique et physique, entre les mondes sublunaire et supralunaire. Dans une première partie, on traitera de la doctrine de l’Hadès ouranien dans l’ancienne Académie platonicienne (Héraclide, Xénocrate, Philippe d’Oponte) et dans le stoïcisme. La deuxième partie est consacrée à l’analyse du Purgatoire chez Plutarque de Chéronée. La doctrine du Purgatoire selon Cicéron et Virgile et chez leurs interprètes néoplatoniciens, ainsi que dans l’hermétisme et le gnosticisme sera traitée dans la troisième partie. Dans la quatrième et dernière partie, on explorera la doctrine du Purgatoire dans le Oracles chaldaïques et dans les écrits de Proclus, particulièrement dans son Commentaire sur la République de Platon. / The aim of the present dissertation is to study the testimonies concerning the doctrine of the “Celestial Hades” from the 4th century BCE to the 6th century CE and to uncover its essential elements. The “Celestial Hades”, translation of the Greek expression ὁ ἐν τῷ οὐρανῷ ᾍδης, is a pattern of thought that characterizes a millenary of the philosophy and the religion of Pagan Antiquity. In analysing this historico-religious motif, we try to be as exhaustive as possible, though we are very prudent towards our sources, which are in most cases fragmentary and originate from the Platonico-Aristotelian tradition. Hence, an effort has been made to show that the celestial Hades is a place of purification for the soul and thus a Purgatory. Generally speaking, our investigation is the first to be entirely dedicated to the study of the doctrine of the Celestial Hades and to its development during Antiquity. To achieve this aim, and following a contextualist approach, we have tried to distinguish three places where the Celestial Hades has been situated: it has been situated either in the Milky Way (Heraclides of Pontus); or between the Moon and the Earth or around the Moon (the Academicians, the Stoics, Cicero, Virgil, Plutarch, the Hermetical writings); finally, it has been situated, according to Numenius and the Latin Neoplatonists, between the sphere of the fixed stars and the Earth. As regarding its development, our study shows that the Platonist and Neoplatonist traditions have provided a favourable milieu for the propagation of this doctrine in Antiquity. Moreover, certain characteristics regarding our theme will be established: the ascension of the soul, the doctrine of physical allegory and the division, ontological et physical, between the sublunary and the supralunary worlds. In the first part of our research, we analyse the doctrine of the Celestial Hades on the Early Academy of Plato (Heraclides, Xenocrates, Philip of Opus) and in the Stoic school. The second part is dedicated to Plutarch’s doctrine of Purgatory. Thirdly, the same doctrine will be analysed in Cicero and Virgil, and their exegetes, as well as in the Hermetic treatises and Gnosticism. The fourth and last part will explore the celestial Purgatory in the Chaldaean Oracles and in the writings of Proclus, particularly his Commentary on the Republic.

This thesis is an examination of the Cistercian abbey of Coupar Angus, c.1164-c.1560, and its place within Scottish society. The subject of medieval monasticism in Scotland has received limited scholarly attention and Coupar itself has been almost completely overlooked, despite the fact that the abbey possesses one of the best sets of surviving sources of any Scottish religious house. Moreover, in recent years, long-held assumptions about the Cistercian Order have been challenged and the validity of Order-wide generalisations disputed. Historians have therefore highlighted the importance of dedicated studies of individual houses and the need to incorporate the experience of abbeys on the European ‘periphery’ into the overall narrative. This thesis considers the history of Coupar in terms of three broadly thematic areas. The first chapter focuses on the nature of the abbey’s landholding and prosecution of resources, as well as the monks’ burghal presence and involvement in trade. The second investigates the ways in which the house interacted with wider society outside of its role as landowner, particularly within the context of lay piety, patronage and its intercessory function. The final chapter is concerned with a more strictly ecclesiastical setting and is divided into two parts. The first considers the abbey within the configuration of the Scottish secular church with regards to parishes, churches and chapels. The second investigates the strength of Cistercian networks, both domestic and international. Through the exploration of these varied aspects, this study demonstrates that while Coupar maintained a strong sense of Cistercian identity and a European outlook, it was also highly enmeshed in and profoundly influenced by its immediate environment. The nature of Coupar’s experience was shaped by its locality, just as the abbey, in turn, had a reciprocal impact on its surroundings. Coupar was both a Cistercian house and a distinctively Scottish abbey.

Le but de la présente thèse est d’étudier les témoignages sur la doctrine de l’« Hadès ouranien » du IVe siècle avant J.-C. au VIe siècle après J.-C. et de dégager les éléments essentiels. L’« Hadès ouranien », traduction de l’expression ὁ ἐν τῷ οὐρανῷ ᾍδης, est un thème de pensée qui caractérise tout un millénaire de la philosophie et de la religion de l’Antiquité païenne. En traitant ce thème historico-religieux, on se veut le plus complet possible mais tout en étant prudent envers nos sources, qui sont fragmentaires et qui proviennent, pour la majorité, de la tradition platonico-péripatéticienne et de ses commentateurs. Aussi, s’efforce-t-on de montrer que l’Hadès ouranien est un lieu de purification pour l’âme et donc, un purgatoire. D’une manière générale, notre recherche est la première entièrement consacrée au sujet de l’Hadès ouranien et à son évolution durant l’Antiquité. Pour ce faire, sur la base d’une approche contextualisée, nous croyons devoir distinguer en réalité trois lieux où l’Hadès céleste a été situé : il y a d’un côté l’emplacement dans la Voie Lactée (Héraclide du Pont) ; il y a aussi un effort, assez divers en ses formes, de situer ce Purgatoire entre la Lune et la terre ou aux alentours de la Lune (les académiciens, les stoïciens, Cicéron, Virgile, Plutarque, les écrits hermétiques) ; finalement, Numénius et les néoplatoniciens latins l’ont situé entre la sphère des fixes et la terre. Quant à l’évolution des éléments qui constituent notre thème, la thèse montre que le platonisme et le néoplatonisme ont fourni un milieu propice pour le développement et la propagation dans l’empire gréco-romain des doctrines sur l’Hadès céleste. De plus, ces mouvements ont aidé à la spiritualisation progressive de cet espace purgatoire. Par ailleurs, on établira certaines caractéristiques de notre thème : l’échappée de l’âme hors du corps, l’allégorie physique et la division, ontologique et physique, entre les mondes sublunaire et supralunaire. Dans une première partie, on traitera de la doctrine de l’Hadès ouranien dans l’ancienne Académie platonicienne (Héraclide, Xénocrate, Philippe d’Oponte) et dans le stoïcisme. La deuxième partie est consacrée à l’analyse du Purgatoire chez Plutarque de Chéronée. La doctrine du Purgatoire selon Cicéron et Virgile et chez leurs interprètes néoplatoniciens, ainsi que dans l’hermétisme et le gnosticisme sera traitée dans la troisième partie. Dans la quatrième et dernière partie, on explorera la doctrine du Purgatoire dans le Oracles chaldaïques et dans les écrits de Proclus, particulièrement dans son Commentaire sur la République de Platon. / The aim of the present dissertation is to study the testimonies concerning the doctrine of the “Celestial Hades” from the 4th century BCE to the 6th century CE and to uncover its essential elements. The “Celestial Hades”, translation of the Greek expression ὁ ἐν τῷ οὐρανῷ ᾍδης, is a pattern of thought that characterizes a millenary of the philosophy and the religion of Pagan Antiquity. In analysing this historico-religious motif, we try to be as exhaustive as possible, though we are very prudent towards our sources, which are in most cases fragmentary and originate from the Platonico-Aristotelian tradition. Hence, an effort has been made to show that the celestial Hades is a place of purification for the soul and thus a Purgatory. Generally speaking, our investigation is the first to be entirely dedicated to the study of the doctrine of the Celestial Hades and to its development during Antiquity. To achieve this aim, and following a contextualist approach, we have tried to distinguish three places where the Celestial Hades has been situated: it has been situated either in the Milky Way (Heraclides of Pontus); or between the Moon and the Earth or around the Moon (the Academicians, the Stoics, Cicero, Virgil, Plutarch, the Hermetical writings); finally, it has been situated, according to Numenius and the Latin Neoplatonists, between the sphere of the fixed stars and the Earth. As regarding its development, our study shows that the Platonist and Neoplatonist traditions have provided a favourable milieu for the propagation of this doctrine in Antiquity. Moreover, certain characteristics regarding our theme will be established: the ascension of the soul, the doctrine of physical allegory and the division, ontological et physical, between the sublunary and the supralunary worlds. In the first part of our research, we analyse the doctrine of the Celestial Hades on the Early Academy of Plato (Heraclides, Xenocrates, Philip of Opus) and in the Stoic school. The second part is dedicated to Plutarch’s doctrine of Purgatory. Thirdly, the same doctrine will be analysed in Cicero and Virgil, and their exegetes, as well as in the Hermetic treatises and Gnosticism. The fourth and last part will explore the celestial Purgatory in the Chaldaean Oracles and in the writings of Proclus, particularly his Commentary on the Republic.

The Seventh-day Adventist Church, incorporated in the United States in 1863, was driven by the belief that it was God's 'remnant church' with the work of warning the world of the imminent return of Christ. When that mission was finished the second coming would occur. In 1886 following a visit by an elderly layman, John I Tay, the whole population of Pitcairn Island desired to join the SDA church. As a result in 1890 Adventist mission work began in the South Pacific Islands. By 1895 missions had been founded in six island groups. However difficulties, both within and without the mission's control, ensured that membership gains were painfully slow in the first decades of Adventist mission in Polynesia. However before World War II the Solomons became one of the most successful Adventist mission areas in the world. After 1945 Adventism also prospered in such places as Fiji, Samoa and Tonga. Education provided the key to the gaining of accessions in a number of countries, while in others a health-medical emphasis proved important in attracting converts. Since World War II public evangelism and the use of various programmes such as welfare, radio evangelism, and the efforts of lay members contributed to sharp membership gains in most countries of the region. Of no small consequence in hindering Adventist growth was the opposition of other churches who regarded them as pariahs because of their theology and 'proselytizing'. Adventist communities tended to be introverted, esoteric and isolationist. Nevertheless Pacific islanders adapted aspects of the usually uncompromising Adventist culture. Unity of faith, practice and procedure was a valuable Adventist asset which was promoted by a centralized administration. After a century in the Pacific region its membership there has a reputation among other Adventists for its continued numeric growth and for the ferver its committment to Adventism. Nevertheless Adventism in the region faces a number of problems and its aim of finishing the Lord's work remains unfinished. / Subscription resource available via Digital Dissertations

The Seventh-day Adventist Church, incorporated in the United States in 1863, was driven by the belief that it was God's 'remnant church' with the work of warning the world of the imminent return of Christ. When that mission was finished the second coming would occur. In 1886 following a visit by an elderly layman, John I Tay, the whole population of Pitcairn Island desired to join the SDA church. As a result in 1890 Adventist mission work began in the South Pacific Islands. By 1895 missions had been founded in six island groups. However difficulties, both within and without the mission's control, ensured that membership gains were painfully slow in the first decades of Adventist mission in Polynesia. However before World War II the Solomons became one of the most successful Adventist mission areas in the world. After 1945 Adventism also prospered in such places as Fiji, Samoa and Tonga. Education provided the key to the gaining of accessions in a number of countries, while in others a health-medical emphasis proved important in attracting converts. Since World War II public evangelism and the use of various programmes such as welfare, radio evangelism, and the efforts of lay members contributed to sharp membership gains in most countries of the region. Of no small consequence in hindering Adventist growth was the opposition of other churches who regarded them as pariahs because of their theology and 'proselytizing'. Adventist communities tended to be introverted, esoteric and isolationist. Nevertheless Pacific islanders adapted aspects of the usually uncompromising Adventist culture. Unity of faith, practice and procedure was a valuable Adventist asset which was promoted by a centralized administration. After a century in the Pacific region its membership there has a reputation among other Adventists for its continued numeric growth and for the ferver its committment to Adventism. Nevertheless Adventism in the region faces a number of problems and its aim of finishing the Lord's work remains unfinished. / Subscription resource available via Digital Dissertations

The Seventh-day Adventist Church, incorporated in the United States in 1863, was driven by the belief that it was God's 'remnant church' with the work of warning the world of the imminent return of Christ. When that mission was finished the second coming would occur. In 1886 following a visit by an elderly layman, John I Tay, the whole population of Pitcairn Island desired to join the SDA church. As a result in 1890 Adventist mission work began in the South Pacific Islands. By 1895 missions had been founded in six island groups. However difficulties, both within and without the mission's control, ensured that membership gains were painfully slow in the first decades of Adventist mission in Polynesia. However before World War II the Solomons became one of the most successful Adventist mission areas in the world. After 1945 Adventism also prospered in such places as Fiji, Samoa and Tonga. Education provided the key to the gaining of accessions in a number of countries, while in others a health-medical emphasis proved important in attracting converts. Since World War II public evangelism and the use of various programmes such as welfare, radio evangelism, and the efforts of lay members contributed to sharp membership gains in most countries of the region. Of no small consequence in hindering Adventist growth was the opposition of other churches who regarded them as pariahs because of their theology and 'proselytizing'. Adventist communities tended to be introverted, esoteric and isolationist. Nevertheless Pacific islanders adapted aspects of the usually uncompromising Adventist culture. Unity of faith, practice and procedure was a valuable Adventist asset which was promoted by a centralized administration. After a century in the Pacific region its membership there has a reputation among other Adventists for its continued numeric growth and for the ferver its committment to Adventism. Nevertheless Adventism in the region faces a number of problems and its aim of finishing the Lord's work remains unfinished. / Subscription resource available via Digital Dissertations

The Seventh-day Adventist Church, incorporated in the United States in 1863, was driven by the belief that it was God's 'remnant church' with the work of warning the world of the imminent return of Christ. When that mission was finished the second coming would occur. In 1886 following a visit by an elderly layman, John I Tay, the whole population of Pitcairn Island desired to join the SDA church. As a result in 1890 Adventist mission work began in the South Pacific Islands. By 1895 missions had been founded in six island groups. However difficulties, both within and without the mission's control, ensured that membership gains were painfully slow in the first decades of Adventist mission in Polynesia. However before World War II the Solomons became one of the most successful Adventist mission areas in the world. After 1945 Adventism also prospered in such places as Fiji, Samoa and Tonga. Education provided the key to the gaining of accessions in a number of countries, while in others a health-medical emphasis proved important in attracting converts. Since World War II public evangelism and the use of various programmes such as welfare, radio evangelism, and the efforts of lay members contributed to sharp membership gains in most countries of the region. Of no small consequence in hindering Adventist growth was the opposition of other churches who regarded them as pariahs because of their theology and 'proselytizing'. Adventist communities tended to be introverted, esoteric and isolationist. Nevertheless Pacific islanders adapted aspects of the usually uncompromising Adventist culture. Unity of faith, practice and procedure was a valuable Adventist asset which was promoted by a centralized administration. After a century in the Pacific region its membership there has a reputation among other Adventists for its continued numeric growth and for the ferver its committment to Adventism. Nevertheless Adventism in the region faces a number of problems and its aim of finishing the Lord's work remains unfinished. / Subscription resource available via Digital Dissertations

The Seventh-day Adventist Church, incorporated in the United States in 1863, was driven by the belief that it was God's 'remnant church' with the work of warning the world of the imminent return of Christ. When that mission was finished the second coming would occur. In 1886 following a visit by an elderly layman, John I Tay, the whole population of Pitcairn Island desired to join the SDA church. As a result in 1890 Adventist mission work began in the South Pacific Islands. By 1895 missions had been founded in six island groups. However difficulties, both within and without the mission's control, ensured that membership gains were painfully slow in the first decades of Adventist mission in Polynesia. However before World War II the Solomons became one of the most successful Adventist mission areas in the world. After 1945 Adventism also prospered in such places as Fiji, Samoa and Tonga. Education provided the key to the gaining of accessions in a number of countries, while in others a health-medical emphasis proved important in attracting converts. Since World War II public evangelism and the use of various programmes such as welfare, radio evangelism, and the efforts of lay members contributed to sharp membership gains in most countries of the region. Of no small consequence in hindering Adventist growth was the opposition of other churches who regarded them as pariahs because of their theology and 'proselytizing'. Adventist communities tended to be introverted, esoteric and isolationist. Nevertheless Pacific islanders adapted aspects of the usually uncompromising Adventist culture. Unity of faith, practice and procedure was a valuable Adventist asset which was promoted by a centralized administration. After a century in the Pacific region its membership there has a reputation among other Adventists for its continued numeric growth and for the ferver its committment to Adventism. Nevertheless Adventism in the region faces a number of problems and its aim of finishing the Lord's work remains unfinished. / Subscription resource available via Digital Dissertations

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This thesis demonstrates the importance of scholastic philosophy and natural law to the theory of religious uniformity and toleration in Seventeenth-Century England. Some of the most influential apologetic tracts produced by the Church of England, including Richard Hooker's Laws of Ecclesiastical Polity, Robert Sanderson's Ten lectures on humane conscience and Samuel Parker A discourse of ecclesiastical politie are examined and are shown to belong to a common Anglican tradition which emphasized aspects of scholastic natural law theory in order to refute pleas for ceremonial diversity and liberty of conscience. The relationship of these ideas to those of Hobbes and Locke are also explored. Studies of Seventeenth-Century ideas about conformity and toleration have often stressed the reverence people showed the individual conscience, and the weight they attributed to the examples of the magistrates of Israel and Judah. Yet arguments for and against uniformity and toleration might instead resolve themselves into disputes about the role of natural law within society, or the power of human laws over the conscience. In this the debate about religious uniformity could acquire a very philosophical and sometimes theological tone. Important but technical questions about moral obligation, metaphysics and theology are demonstrated to have played an important role in shaping perceptions of magisterial power over religion. These ideas are traced back to their roots in scholastic philosophy and the Summa of Aquinas. Scholastic theories about conscience, law, the virtues, human action and the distinction between nature and grace are shown to have animated certain of the Church's more influential apologists and their dissenting opponents. The kind of discourse surrounding toleration and liberty of conscience is thus shown to be very different than sometimes supposed. Perceptions of civil and ecclesiastical power were governed by a set of ideas and concerns that have hitherto not featured prominently in the literature about the development of religious toleration.